《道法會元》Vol. 148

This scripture primarily expounds on the cultivation principles and divine imagery of the "Dongxuan Jade Pivot Thunder Method" (Dongxuan Yushu Leiting Dafa) in Daoist thunder practices.

Regarding the fundamental principles of thunder methods, Master Yuchan (one of the Five Patriarchs of the Southern Daoist School) explains that the "Three-Five Iron Face" and "Nine-Yang Iron Face" are essentially the same. The generation of thunder follows the patterns of Yin-Yang transformation: beginning with the Fu hexagram (symbolizing the first stirring of Yang at the winter solstice), known as "Returning Yang Thunder" (Fuyang Lei); and progressing to the pure Yang of the Qian hexagram, called "Heavenly Origin Thunder" (Tianyuan Lei). The Returning Yang Thunder is governed by the deity of Lesser Yang, while the Heavenly Origin Thunder is presided over by the deity of Nine Yang.

The term "Iron Face" (Tiemian) is a title for thunder generals, with the following symbolic meaning: "Iron" represents the austere and punitive Qi of the northwest, while "Face" denotes orientation. The Yang deities pay homage to the Supreme Pole (Beiji), wielding the authority of Black Execution (Northern Water Virtue). Because Water is born from Fire, this is why they are called "Iron Face."

Thunder is divided into two types: Yin Thunder and Yang Thunder. Beginning with the Gou hexagram (pure Yin generating the fifth month), progressing through the Dun, Pi, and Guan hexagrams to the Kun hexagram (pure Yin state), this is the Yin phase. From the Fu hexagram (first stirring of Yang), where Yang is weak and Yin is strong, it is called "Yin Thunder." Starting from the Lin hexagram (second Yang in the twelfth month), through the Tai, Dazhuang, and Guai hexagrams to the Qian hexagram in the fourth month, Yang gradually strengthens while still containing Yin, with the two Qi interacting—this is called "Yang Thunder." Both thunder methods follow the principle of Yin-Yang mutual generation in their application.

The scripture also describes the iconography of several thunder generals:

• Liu Ju (Sacred Radiance), the presiding deity of Returning Yang Thunder: dark-faced and wrathful, clad in red robes and golden armor, wielding a wheel of water and fire.
• Lü Jin (Primordial Return), Great General of Nine Heavens Thunder and Lightning: water-hued countenance, dressed in black robes and golden armor, holding a water wheel.
• Zhang Hao (Primordial Elder), Swift-Flying General of Yang Valley: fiery-hued countenance, clad in black robes and golden armor, bearing a fire wheel.
• Xie Yan, Great General of Taiyi Fire Bells: dark-faced with three eyes, gripping a jade axe (adorned with a sun motif).
• Zhu Guang (Radiant Heavenly Lord of Hua Yin), Marshal of Taiyi Jade Mystery.

These divine forms embody the core cultivation concept of thunder methods—the harmonious interplay of water and fire, and the dynamic balance of Yin and Yang.

This scripture depicts the divine generals of Daoist Thunder Magic (Leifa), their summoning incantations, and cultivation methods. The content unfolds in several sections:

First, it vividly portrays the awe-inspiring forms of multiple thunder deities: a three-eyed goddess clad in black robes with red shoes and jade crown, wielding a golden axe; the Iron-Faced Divine King Liu Ju with crimson face and black beard, dressed in scarlet robes and golden armor, standing atop fiery wheels; and two thunder generals, Ning Lie and Ren Zhong, with green and red complexions respectively, wearing flame crowns and holding thunder axes. These divine beings serve as key protector deities in Thunder Magic practices.

The text then presents several talismanic incantations (Fulu) for summoning these generals, such as the "Three Qi Lords of Mysterious Origin" invocation for the Three-Five Generals, and the "Primordial Three Qi Lords" summoning for the Nine Yang Veteran Generals. The incantations employ specialized Daoist terminology like "union of three Qi" and "mysterious yellow decree," signifying the mobilization of primordial cosmic energies. Notably, the "Lesser Yang Talisman" contains 45 strokes representing the hexagram of pure yin (6x6), while the "Nine Yang Talisman" bears 36 strokes symbolizing yang numbers (4x9), embodying the Daoist principle of yin-yang mutual generation.

The cultivation section prescribes reciting mantras 36 times while visualizing the sunrise, causing ten thousand spirits to gather. It also describes the "merging forms" practice where practitioners unite their being with the three divine kings—Liu, Ning, and Ren. The text concludes with the ritual formula "Your servant [name] receives the talisman and obeys the summons," affirming the priest's authorized role in performing these sacred rites.

These elements collectively demonstrate the Thunder Magic system's methods—through talismans, visualization, and form-merging—to summon thunder deities and harness celestial power. The practices embody core Daoist concepts of yin-yang transformation and heaven-human resonance, reflecting the profound cosmological framework underlying these esoteric traditions.

This scripture records crucial talismans (fulu) and ritual protocols from Daoist Thunder Magic (the art of harnessing thunder's power). At its core lies the fusion of the Three Qi (heavenly, earthly, and human primordial energies), during which the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity) issues divine decrees to mobilize the Great Unity Deity (Taiyi Shen, the Big Dipper star god) and celestial generals. These forces employ the "Blue-Tusked Iron-Faced" Thunder Generals (leibu shenjiang) to vanquish demonic entities.

The text meticulously details accompanying incantations for ritual practice, such as reciting "one breath eighty-one times," and summoning thunders of varying Yin-Yang attributes: one Yang and two Yin invoke the Heaven-Fire Thunder God; three Yang and four Yin trigger celestial thunder; five Yang and six Yin activate earthly thunder; while seven Yang and eight Yin—combined with the Nine Yang Veteran General (a senior thunder deity)—rapidly circulate thunder's power. Seemingly obscure character combinations (like "吽𠻣哆□") represent esoteric thunder mantras requiring specific breathing rhythms during recitation.

The scripture references the Dongxuan Lingbao Golden Jade Nine Chapters, a sacred text transmitted by the Marvelous Practice Perfected Being (Miaoxing Zhenren, an advanced immortal) to the Primordial Beginning Celestial Worthy, preserved in celestial brocade pouches. Divided into inner and outer canons: the inner canon's eighty-one chapters correspond to the pure Yang number nine-nine for communing with Thunder Sovereigns, while the outer canon's three hundred sixty chapters match the pure Yin six-six for mobilizing beings across the Three Realms. The nine pivotal inner chapters demand strict stroke-count precision when transcribed.

Three essential talismans are specified:

1. Primordial Yang Fire Phoenix Document (23 sigils): Written with cinnabar on yellow silk, it commands myriad deities for disaster relief, repentance rituals, or drought-ending rain summons. Placed atop petitions, it functions universally—whether submitted at City God temples or to the Great Emperor of Eastern Peak (Dongyue Dadi, sacred Tai Mountain's deity).

2. Azure Numen Covenant Document (22 sigils): Similarly inscribed on yellow silk and affixed to petition headers, it solemnly petitions thunder forces to dispatch gods for various affairs.

3. Primordial Yang Invitation Document (25 sigils): After cinnabar inscription on yellow silk, it adorns square document boxes with the yellow side facing downward. Unlike ordinary petitions, these directly reach the Three Pure Heavens (Yuqing, Shangqing, and Taiqing—Daoism's supreme realms), bypassing mundane bureaucratic channels.

This scripture records several types of Daoist talismans (fulu) and their methods of creation and application, primarily used for rituals such as rain prayers, exorcism, and salvation of departed souls. Here are the specific details:

The "Azure Numinous Jade Register Talisman" consists of eight characters written in cinnabar on yellow silk. This talisman is affixed to the beginning of memorial documents when praying to the Eight Direction Thunder Gods for rain, serving as a celestial credential.

The "Primal Yang Brocade Register Talisman" contains ten characters inscribed on blue paper. During use, incense must be burned at the hearth so its smoke ascends to the celestial court. This talisman can swiftly summon Thunder Department generals. It should be wrapped in crimson silk and urgently burned with aloeswood fire to receive immediate divine response.

The "Azure Numinous Great Brahma Talisman" with ten characters is written in cinnabar on yellow silk. Placed within petitions, it can quickly mobilize the Nine Heavens Thunder Department. Prayers to the Northern Dipper Star Lords show immediate effect when using this talisman.

The "Primal Yang Golden Brahma Talisman" contains fifteen characters written in yellow pigment on blue silk. Affixed before memorials, it instantly summons thunderstorms. When used for soul salvation, placing it before the spirit tablet alleviates the deceased's suffering. For documents addressed to the Great Emperor of Eastern Peak (the Daoist deity governing the underworld), it must be written with cinnabar on yellow silk.

The "Azure Numinous Jade Palace Talisman" with seven cinnabar characters on blue silk can command myriad deities and summon thunder to destroy evil shrines. The "Primal Yang Jade Register Talisman" with eleven cinnabar characters on yellow silk immediately calls forth sweet rain.

Finally, the "Jade Pivot Marrow" Thunder Method incantation contains secret mantras for summoning natural forces like wind, clouds, thunder, and lightning. Recitation requires complete internal and external focus—this constitutes the fundamental technique of Thunder Magic. Also recorded is the "Commanding Myriad Spirits Talisman," which must be used in conjunction with the "Mysterious Sovereign's Decree" and the "Three Qi Union" esoteric method.

All these talismans require strict adherence to specifications: silk of particular colors, cinnabar inscription, prescribed character counts, and ritual procedures including aloeswood burning. These details exemplify the formal precision characteristic of Daoist Thunder Magic practices.

This scripture contains crucial incantations and talismanic formulas (Fulu) from Daoist Thunder Magic (Leifa), a ritual practice for summoning lightning deities. The opening phrase "By Imperial Decree of the Jade Emperor" establishes this as a divine mandate issued by the highest Daoist deity. "Fire-bell capture" refers to subduing demons with ritual bell implements, while "Divine Empyrean restoration" denotes the Thunder Magic system of the Shenxiao lineage.

The text enumerates the Thunder Department's divine generals: the Great General Who Pacifies Heaven, the Great General Who Levels Earth, and three other principal commanders, alongside nature deities like the Thunder Lord and Lightning Mother, Wind Master and Rain Master. Five directional emissaries (deities surnamed Ma, Guo, Fang, Deng, and Tian representing east, west, south, north and center) complete this pantheon of supernatural enforcers.

Detailed instructions follow for thunder-summoning talismans: the practitioner must concentrate Shen (spirit) internally and externally while channeling Yin-Yang energies from the celestial gate (a cranial acupuncture point) down to the Dantian. Repetitive incantations like "Swiftly arise, O Thunder!" amplify ritual potency, with directional operations ("break the Xun [southeast]", "shatter the Qian [northwest]") coordinated with nine or six cyclic repetitions of the ritual.

Later sections correlate the twelve months with Bagua hexagrams (Tai hexagram for the first month, Dazhuang for the second, etc.), reflecting ancient Daoist calendrical systems that synchronize the Yi Jing with temporal cycles. The "weather disc" refers to meteorological divination tools, while "Yin embracing Yang" describes the dynamic interplay within the Taiji symbol.

The concluding quintet distills essential cultivation principles: the practitioner's consciousness must transcend Taiji boundaries, internal Qi should circulate like blended golden light, talisman-drawing must embody cosmic awareness, and constant mindfulness of the Jade Emperor must be maintained. These verses reveal Thunder Magic's core philosophy: "Heart-method as essence, talismans as function."

During rainmaking rituals, the Daoist priest must first enter a state of primordial chaos, allowing their innate nature (Xian Tian Ben Xing) to merge with Yin Qi. For sun-summoning rites, the mind must remain lucid, envisioning the innate nature as clear as an unclouded sky. Here are the specific operational methods:

When inscribing talismans (Fulu), rainmaking requires counter-stroke brushwork while visualizing darkened heavens and earth. For clearing skies, first draw a square, then a circle, finally enclosing the circle within the square—all while imagining the entire cosmos enveloped by the talisman's power.

The nine-step procedure unfolds thus: First, write the "cloud" character. Second, regulate the four bodily orifices—for rainmaking, use Yin to envelop Yang by writing "口丹生" to break the Qian position (northwest), then "天自缶" to break the Xun position (southeast), concluding with "口丹生" to block sunlight. Sun-summoning reverses this: Yang envelops Yin, with brushstrokes moving from the Li position (heart) to Kan (Dantian), inner circles moving clockwise, outer circles counterclockwise six times.

Third concerns controlling natural forces—wind, rain, thunder—by focusing intent between Li (heart) and Kan (kidneys). When Kan Palace (three inches below Dantian) cultivation reaches completion, clouds may be dispersed or gathered. Fourth: inscribe a large "thunder" character and the title "Great General Who Pacifies Heaven," recite the Supreme Thunder God incantation at the Qian position (crown), then write a small "thunder" character, circulating energy five times between Qian and Kun (abdomen), finally visualizing thunder erupting from the Qian Palace (one inch below kidneys).

Fifth employs the Nine Yang Talisman using Qian Palace techniques. Sixth: dip the brush in dark ink, summoning Kan Palace's black-gold Qi to rise between eyebrows, forming a luminous canopy over heaven and earth. Seventh's secret characters have Yin and Yang forms: Yin talismans bear "泫湟淜," Yang versions "炫煌□."

The essential Qi techniques (breath methods): Lesser Yang Talismans coordinate with Kan Palace practice, chanting "Om Bu Lin" thirty-six times while inhaling northern black Qi. Greater Yang Talismans align with Qian Palace, reciting "Ti Bu Lin" eighty-one times while drawing crimson Qi from the Celestial Gate. Exorcism talismans require additional summoning chants to activate the righteous Heavenly Stem energy.

Illustrative example: For rainmaking during the Shen hour (3-5 PM), preparation begins at the Wei hour (1-3 PM) with Jade Pivot Neigong (internal cultivation), gradually compressing breath above the navel without distraction. At Shen hour's commencement, execute the ritual steps precisely. The entire process demands strict synchronization of timing, spatial orientation, and internal cultivation.

This scripture describes the concrete operational methods of several Daoist ritual techniques, including cloud summoning, sun obscuring, thunder invocation, rain calling, and wind raising. Here is the modern interpretation:

In the cloud summoning technique, the practitioner must sink their Qi into the lower Dantian (the Water Palace), where clouds and mist will naturally appear. When the Qi rises to the navel area, one will feel a refreshing coolness in the upper body. The specific procedure is: first place the Banner for Summoning All Deities nearby without obstructing the Gang steps (a Daoist ritual walking pattern), then perform the Nine Yang Gang steps from nine steps to one, finally standing at the center. Next, draw Qi from the lower Dantian and blow it toward the crown of the head while using the Sword Mudra (a hand seal) to inscribe the talismanic phrase "Golden Brahma, Great Brahma, Combined Faith" in the air. Then take a mouthful of black Qi from the lower Dantian and blow it onto the talismanic surface, continuing to draw the talisman in the air with the Sword Mudra, rotating the right hand three times before pressing the mudra against the kidney palace area at the back, while the body also turns right three times. Finally, hold the banner and observe the clouds in the sky, commanding the celestial generals to gather clouds at the center—regardless of quantity. If the clouds appear white or yellow, blow lower Dantian's true Qi upon them to darken them, or spray dark ink—both methods will prove effective.

The sun obscuring technique involves writing the talismanic phrase "Golden Brahma, Great Brahma, Combined Faith" with concentrated ink inside a water bowl, rotating both brush and bowl rightward three times. Simultaneously visualize a point of black Qi rising from below the kidneys and blow it into the water. Then inhale facing the sun, blowing sunlight into the bowl before stabilizing it with black Qi from the lower Dantian. Splash the bowl's contents toward the sun and quickly invert the bowl on the table—the sun will temporarily dim.

For thunder invocation, face east (the Thunder direction) and perform the Earth-Shattering Gang steps. After reciting incantations, inscribe the character for "thunder" on the palm with the Sword Mudra, then after internal and external transformation, scrape it into a wine bowl to pulverize. Next, apply the technique from the Heaven Palace (head region), intensifying gradually with five strikes eastward.

Rain calling requires stepping back three paces, using the Sword Mudra to successively break the Water position, flick the Heaven position, break the Thunder position, flick the Earth position, and break the Wind position (all Bagua directions). If clouds gather thickly without rain, burn incense and kneel in worship—first aligning with the lineage transmission, then applying heart methods. Those with vigorous Shen-Qi should activate the Five Thunder Vat (ritual implement) to release rain, which must not be interrupted once begun.

The wind raising technique commands the Five Directional Messengers and City God deities to welcome wind and receive rain—thunderstorms will arrive, but these methods should not be employed lightly.

This scripture primarily discusses several Daoist magical techniques and cultivation methods, divided into several sections:

The wind-summoning and wind-stopping technique involves inhaling the Qi (vital energy) from the five directions (east, south, west, north, and center), then exhaling toward different directions while clapping hands to immediately generate wind. To stop the wind, sit quietly and absorb the incoming wind into the body, concealing it within. Enter a state of stillness, and the wind will naturally cease. The wind-reversal technique involves gradually drawing the wind back, which can be used freely in both forward and reverse directions.

The rainbow-cutting technique requires taking a six-inch-long blade of grass. After stabilizing the primordial Qi, exhale toward the grass to simulate a rainbow. Then inhale the Sha Qi (malignant energy) and expel it using the "Xi" sound technique while simultaneously tracing the characters "Iron Sha Capture" in the air with sword fingers, followed by drawing a demon-subduing talisman to seal it. Next, exhale the Sha Qi toward the grass and cut the grass according to the pattern of the Sha script.

The diagram of sun-moon conjunction and cultivation timings explains that inner cultivation should be performed at specific times, especially during sun-moon conjunctions (the third day of the lunar month when the moon first appears, the eighteenth day when it begins to wane, and the twenty-third and eighth days during the half-moons). These celestial phenomena correspond to ocean tides and are crucial timings for thunder magic (Leifa) and alchemical practices.

Two cultivation poems: The first uses military metaphors to describe the Neidan (internal alchemy) process, depicting the movement of Jing (essence), Qi, and Shen (spirit) within the body. The second explains that thunder magic cultivation requires focusing intention on the kidney region, regulating breath to harmonize the mutual generation and restraint of the Five Phases (Wood, Fire, Earth, Metal, Water), ultimately achieving the state of summoning thunder and lightning.

The seated cultivation method: For the first 49 days, focus intention on the Huangting (an energy center located 1.3 inches above the navel), which is considered the root of heaven and earth. In stillness, the Shen and Qi return to their positions; in movement, they circulate. During the hours of Hai and Zi (9 PM to 1 AM), gather the five Qi to balance Yin-Yang. Use specific breathing techniques to facilitate the interaction of water and fire (kidney water ascending, heart fire descending). Whether sitting, standing, walking, or lying down, maintain this state. After 49 days, divine protectors will appear, and after 81 days, natural accomplishment will be achieved.